華嚴經探玄記 13.47

13.47

三約大悲隨順分別者，愍諸外道不達真理求異解脫。真解脫有四，舉正顯邪。一離一切苦相者，涅槃樂德也。二無為相者，是常德也。三離染相者，是淨德也。四出世相者，是我德也。《涅槃經》云「於世間法自在遠離名為我也。」言「彼諸行苦」下辨邪異正。於下四段經文，各配一義，今此當初。言苦事隨逐乃至無色有縛者，舉此三苦，現彼外道求非想等為涅槃者，菩薩觀之皆是十二緣生、三苦之法，何有涅槃樂德之義？故順起悲。

Third, concerning the discrimination in accord with great compassion: pitying non-Buddhists who do not realize the true principle and seek divergent liberations. True liberation has four [qualities], and adducing the orthodox reveals the heterodox: First, 'the characteristic of being free from all suffering' is the quality of bliss in nirvāṇa. Second, 'the unconditioned characteristic' is the quality of permanence. Third, 'the characteristic of being free from defilement' is the quality of purity. Fourth, 'the supramundane characteristic' is the quality of self. The Nirvāṇa Sūtra states: 'Sovereign detachment from worldly phenomena is called the self.' The statement 'the suffering of those formations' and below distinguishes the heterodox from the orthodox. In the four passages of sūtra text below, each is matched with one meaning; the present one corresponds to the first. The statement 'pursued by painful matters up to the fetters of formless existence' brings up these three kinds of suffering, showing that as for those non-Buddhists who seek the sphere of neither-perception-nor-non-perception and so forth as nirvāṇa, the bodhisattva contemplates them as all being the twelvefold conditioned arising and the phenomena of the three kinds of suffering; how could they have the meaning of the quality of bliss in nirvāṇa? Therefore, compassion arises in accordance with this.